Desika sthothramala-Hayagreevasthothram

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13.mugdhendhu nishyandha vilobhaneeyaam

moorthim

thavaanandhasuDhaaprasoothim

vipaSchithaH

chethasi bhaavayanthe

velaam udhaaraam

iva dugDhasinDhoh

 

The wise are meditating on your form which is

attractive like the molten crescent

moon, which creates a flood of nectarine joy flowing like a giant wave from the

milky ocean.

 

After establishingthe brahmathva of the Lord Hayagreeva in

the previous two slokas Desika expounds on the brahmanubhava beautifully in the

next 5slokas.

 

Mugdha indhu may mean either charming or young moon. The word mugDha is

normally used to denote the quality of being naïve or innocent. We see Kalidasa

using this word to describe the maidens of the asram, `ayam aacharathi

avinayam mugDhaasu thapasvikanyakaasu,' and in

ashtapadi the gopis are referred to as mugDhvaDhoo, `haririha

mugDhavaDhoonichaye.' Being like mugDha indhu the form of Hayagriva is vilobhaneeya, attractive. Thus it produces immense joy which is like nectar for the

devotees, aanandhasuDhaaprasoothi. The

form of the Lord pure white in colour, fills up the mind of the wise who

meditate on Him like a giant wave,

(tsunami of the sunaami) from the milky ocean, velaam udhaaram iva

dugDhasinDhoH.

 

 

14.manogatham paSyathi yaH sadhaa thvam

maneeshiNaam maansaraajahamsam

svayam purobhaava

vivaadhabhaajaH

kimkurvathe

thasya giro yaTharham

 

To the one who always contemplate

you, who is like the royal swan in the Manasalake of the heart of the

wise, in his mind, the words serve

spontaneously competing with each other.

 

Usage of the word rajahamsa to denote the Lord Hayagreeva is

significant as the Haygreeva manthra begins with `hamsassoham,' ham

denoting the inhaling and sa , exhaling of breath which implies the

life-spirit, that is Brahman.

 

The mind of the wise is the Manasa lake and the Lord

sporting there is the Rajahamsa, maneeshiNaam maanasaraajahamsam.

One who thinks of Him like this always in his heart has no impediment to his

eloquence as the words, giraH, vie with each other svayam purobhaavavivaadhabhaajaH,

to serve him, kimkurvathe.

 

 

15. api kshaNaarDham kalyanthi ye thvaam

aaplaavayantham

visadhaiH mayookhaiH

vaachaam

pravaahaiH anivaarithaiH the

mandhaakineem

mandhayithum kshamanthe

 

 

Those who think of you, who plunges them into the white

rays of His form, even for half a moment,

become capable of slowing down even the force of Ganges

with their torrential speech which flows uninterrupted.

 

Those who contemplate the Lord Hayagreeva in their

minds, are totally immersed in the white

rays emitted by His form which seems to give them the eloquence unceasing with

a flow that put the force of Ganges to shame.

Desika says it is

enough to contemplated on the Lord even for half a moment, kshaNaatrDham,

with total concentration which means the devotee gets completely immersed in the Lord. It seems as though the white

rays coming from Him, whose form is pure white, symbolic of suddha sattva,

completely overpower, aaplaavayantham viSadhaiH mayookhaiH,

the devotee, as a result of which he obtains a power of speech the

unimpeded force of which, vaacham

pravaahaiH anivaarithaiH,

exceeds even that of the river Ganges which appears much slower in

comparison, mandhaakineem mandhayithum kshamanthe.

The word mandhaakinee to denote the river Ganges,

besides rhyming with mandhayithum, seems to have special purpose because

Ganges is called Mnadhakinee when it flows in

the celestial region where it is much slower as compared with the force after

reaching the earth. The word mandhaakinee is derived as mandham akithum

Seelam asyaaH, meaning ,

one who is capable of going slow, the

verb `ak' meaning `to go.' This is one of the multitudes of examples showing

the mastery of words of Desika in fact he stands as the typical example of

the meaning of the sloka itself.

 

16.svaamin bhavadDhyaanasuDhaabhishekaath

vahanthi

DhanyaaH pulakaanubanDham

alakshithe

kvaapi nirooDamoolam

angeshviva

aanadhaThum ankurantham

 

Oh Lord, fortunate ones who are bathed in the nectar of

meditation on you, show horripilation due to the joy deep-rooted in some place

inside them and which sprouts out through their limbs.

 

Those who are blessed, DhanyaaH, experience the

presence of the Lord inside which makes them feel as though they have been

bathed in nectar, thvath DhayaanasuDhaabhisheka, The joy of this

experience run its roots deep inside, nirooDamoolam, and it sprouts

through their limbs, ankeshu ankurantham, in the form of

horripilation, pulakaanubanDham.

The word DhanyaaH means blessed ones but it can also mean dhanalabDhaah,

or rich, Dhanam here being vidhyaa on account of worshipping Hayagreeva, as it

is said `vidhyaaDhanam sarvaDhanaath pradhaanam.' The Lord Himself is

the Dhanam to the devotees, to quote Desika himself, who said `asthi me hasthiSailaagre vasthu

paithaamaham Dhanam,' on being asked to go and approach the king to show

his learning.

 

17.svaamin pratheechaa hrdhayena DhanyaaH

thvadDhyaanachandhrodhayavarDhamaanam

amaanthm

aanandhapayoDhim anthaH

payobhiH

akshNaam parivaahayanthi

 

Oh Lord, the blessed ones

see you inside them by their mind turned inward and their joy becomes

boundless like the sea on the rise of moon , that is You. They let the flood of

joy out in the form of tears.

 

The blessed ones see the Lord in their heart by turning

their minds inward, pratheechaa hrdhayena. His form rises like

the moon, and their joy increases manifold like the sea on the moonrise, thavath

DhyaanachandhriodhayavarDhamaanam and it overflows and comes out through

their eyes in the form of tears, payobhrakshNaam parivaahayanthi.

 

 

18.svairaanubhaavah

thvadhaDheenabhaavaaH

samrdDhveeryaah

thvadhanugrheNa

vipaSchitho naaTha

tharanthi maayaam

vaihaarikeem

mohanapicChikaam the

 

Men of wisdom who have boundless power, with their mind engrossed

in You, acquire even more glory and through Your grace, are able to transcend

the maya , which is variegated like peacock feathers.

 

Te maya of the Lord is variegated and powerful under the

influence of which all beings are deluded into believing that its effect, that is the world, is

real as it appears to be. The world is one of the three reals of Vishishtadvait but not as it appears to

us, which is the effect of maya. The sages who possess knowledge of reality are

able to see through the delusion with their discerning power increasing by the grace of the Lord.

They are thus free from ignorance and have the inner sight to see the reality.

To others like us, the world of diversity is like the illusion created by a

magician with his peacock feathers by which one sees the colours and pictures

where they are not.